CHRISTIAN BIOGRAPHIES 2

These Christians who once walked on this earth like we do today lived lives filled with the same struggles that we do today. Our world has so few examples of living the Christian life. Here are examples from the past on how to live a deeper Christian life in these latter days.

ABOUT DR. A. E. WILDER SMITH

QUOTES BY DR. A. E. WILDER SMITH

"It is emphatically the case that life could not arise spontaneously in a primeval soup from its kind."

A. E. WILDER SMITH BOOKS AND SERMONS

"It is emphatically the case that life could not arise spontaneously in a primeval soup from its kind."

- Dr. A. E . Wilder Smith

ABOUT DR. A. E. WILDER SMITH

William Gurnall (1616-1679) was born in the coastal town of Lynn, Norfolk, about a hundred miles north of London. His father was first an alderman (town council member), then mayor of Lynn, a chief town of the most thoroughly Protestant district of England in the seventeenth century. The inhabitants of Norfolk and Suffolk counties were famous for their deep attachment to the doctrines of the Reformation.

Photo Credit: Photo Credit: christianfocus.com/blog/2015/06/08/monday-meditations-christians-warfare-william

ABOUT ANDREW FULLER

Andrew Fuller (1754–1815) was an indefatigable and fearless Baptist theologian and minister, an outstanding figure with qualities that make him one of the most attractive figures in Baptist history. Many in his day and after could echo the words of his very close friend William Carey (1761–1834), ‘I loved him.’ Near the beginning of the funeral sermon that John Ryland, Jr (1753–1825) preached for Andrew Fuller in 1815, Fuller was described as ‘perhaps the most judicious and able theological writer that ever belonged to our [i.e. the Calvinistic Baptist] denomination’, while Charles Haddon Spurgeon once described Fuller as ‘the greatest theologian’ of his century.

Fuller was born on 6 February 1754, at Wicken, Cambridgeshire. His parents, Robert Fuller (1723–1781) and Philippa Gunton (1726–1816), rented and worked a succession of dairy farms. When Fuller was seven years of age, his parents moved to the village of Soham, about two and a half miles from Wicken. Once settled in Soham, they joined themselves to the Particular Baptist work in the village. John Eve (d. 1782), a sieve-maker by trade, was from 1752 the pastor of this small church. In the late 1760s Fuller began to experience strong conviction of sin, which issued in his conversion in November 1769. He was baptized in April 1770 and joined the Soham church.

Over the course of the next few years, it became very evident to the church that Fuller possessed definite ministerial gifts. Eve left the church in 1771 for another pastorate. Fuller, who was self-taught in theology and who had been preaching in the church for a couple of years, was formally inducted as pastor on 3 May 1775. The church consisted of forty-seven members and met for worship in a rented barn. The year following his induction as pastor he married his first wife, Sarah Gardiner (d. 1792), who was also a member of the Soham church. The couple had eleven children, of which eight died in infancy or in early childhood.

Fuller’s pastorate at Soham, which lasted until 1782 when he moved to pastor the Baptist church in Kettering, Northamptonshire, was a decisive period for the shaping of his theological outlook. It was during his time there that he decisively rejected High Calvinism (i.e., an emphasis on the sovereignty of God in salvation to an extent which denied the free offer of the gospel and seriously hampered effective evangelism. Fuller said that his predecessor ‘had little or nothing to say to the unconverted.’). He drew up a defence of his own theological position in The Gospel Worthy of All Acceptation, though the first edition of this book was not published until 1785. The second edition, which appeared in 1801, was subtitled The Duty of Sinners to Believe in Jesus Christ, a subtitle which well expressed the overall theme of the book. The work’s major theme was: ‘faith in Christ is the duty of all men who hear, or have opportunity to hear, the gospel.’ This epoch-making book sought to be faithful to the central emphases of historic Calvinism while at the same time attempting to leave preachers with no alternative but to drive home to their hearers the universal obligations of repentance and faith. The Gospel Worthy of All Acceptation led directly to Fuller’s whole-hearted involvement in the formation of the Baptist Missionary Society in October 1792 and the subsequent sending of the Society’s first missionary, William Carey (1761–1834), to India in 1793. Fuller also served as secretary of this Society until his death in 1815.

The work of the mission consumed an enormous amount of Fuller’s time as he regularly toured the country, representing the mission and raising funds. On average he was away from home three months of the year. Between 1798 and 1813, moreover, he made five lengthy trips to Scotland for the mission as well as undertaking journeys to Wales and Ireland (1804). He also carried on an extensive correspondence on the mission’s behalf. Fuller’s commitment to the Baptist Missionary Society was rooted not only in his missionary theology but also in his deep friendship with William Carey. Fuller later compared the sending of Carey to India as the lowering of him into a deep gold mine. Fuller and his close friends, John Ryland, Jr (1753–1825) and John Sutcliff (1752–1814), had pledged themselves to ‘hold the ropes’ as long as Carey lived.

The Gospel Worthy of All Acceptation also involved Fuller in much unwanted controversy. He found himself under attack from both High Calvinist and General (i.e. Arminian) Baptists. He also engaged in other areas of intense theological debate, for example in refuting the Socinianism of Joseph Priestley (1733–1804), in providing the definitive eighteenth-century Baptist response to Deism with The Gospel Its Own Witness, and in engaging with the Sandemanians, the followers of Robert Sandeman (1718–71), who took a predominantly intellectualist view of faith (Strictures on Sandemanianism).

But Fuller was far more than an apologist and mission secretary. He exercised a significant pastoral ministry at Kettering. During his thirty-three years there, from 1782 to 1815, the membership of the church more than doubled (from 88 to 174) and the number of ‘hearers’ was often over a thousand, necessitating several additions to the church building. Perusal of his vast correspondence reveals that Fuller was first and foremost a pastor. And though he did not always succeed, he constantly sought to ensure that his many other responsibilities did not encroach upon those related to the pastorate. When his second wife, Ann Coles (1763–1825), whom Fuller had married in 1794, once told her husband that he allowed himself no time for recreation, Fuller answered, ‘O no: all my recreation is a change of work.’

Fuller had remarkable stores of physical and mental energy that allowed him to accomplish all that he did. But it was not without cost to his body. What he called a ‘paralytic stroke’ in 1793 left him rarely free of severe headaches for the rest of his life. And in his last fifteen years he was rarely well. Taken seriously ill in September 1814, his health began to seriously decline. By the spring of the following year he was dying. He preached for the last time at Kettering on 2 April 1815 and died 7 May. He was 62. His funeral was attended by an immense crowd which one estimate put at 2,000 persons. At Fuller’s request, his old friend, John Ryland, preached the funeral sermon. Based on Romans 8:10, it included a brief account of Fuller’s final days and the following declaration made by Fuller in his last letter to Ryland: ‘I have preached and written much against the abuse of the doctrine of grace’, Fuller wrote, ‘but that doctrine is all my salvation and all my desire. I have no other hope than from salvation by mere sovereign, efficacious grace through the atonement of my Lord and Saviour.’

[Adapted from ‘Andrew Fuller: Life and Legacy’ by Michael A G Haykin, which essay forms an introduction to The Works of Andrew Fuller, published by Trust.]

Source: banneroftruth.org/us/about/banner-authors/andrew-fuller/

ANDREW FULLER QUOTES

I FOUND REST FOR MY RROUBLED SOUL

“I [had] now found rest for my troubled soul; and I reckon that I should have found it sooner, if I had not entertained the notion of my having no warrant to come to Christ without some previous qualification. This notion was a bar that kept me back for a time; though, through divine drawings I was enabled to overleap it… And if, at that time, I had known that any poor sinner might warrantably have trusted in him for salvation, I believe I should have done so and have found rest to my soul sooner than I did. I mention this because it may be with the case with others, who may be kept in darkness and despondency by erroneous views of the gospel much longer than I was.”

- Andrew Fuller (1754–1815) English Pastor, Writer

A BACKSLIDING SPIRIT FIRST APPEARS

“A backsliding spirit first appears by a relinquishment of evangelical doctrine. Where truth is treated merely as a matter of speculation, or as an opinion of no great moment, it is not held fast; and where this is the case, it is easily surrendered.”

- Andrew Fuller (1754–1815) English Pastor, Writer

SO LONG AS SIN LIES UNLAMANTED UPON THE CONSCIENCE

“So long as sin lies unlamented upon the conscience, we can have no Scriptural foundation to conclude that we are Christians.”

- Andrew Fuller (1754–1815) English Pastor, Writer

ANDREW FULLER BOOKS AND SERMONS

• Fuller, Andrew, 1754-1815: Achumn meghatsʻ. (Kostandnupōlis : I tparani Harutʻiwn Pʻapʻazean, 1859) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The atonement of Christ : and the justification of the sinner / (New York : American Tract Society, 1854) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The backslider. (New York, American tract society, [1840]) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The Calvinistic and Socinian systems examined and compared, as to their moral tendency; : in a series of letters addressed to the friends of vital and practical religion, especially those amongst Protestant dissenters. / (Market-Harborough, : Printed for the author by W. Harrod; and sold by Button ... Thomas ... Matthews ... and Gardiner ... London; James, Bristol, and Smith, Sheffied [sic]., 1793) 
• Fuller, Andrew, 1754-1815: The Calvinistic and Socinian systems examined and compared, as to their moral tendency : in a series of letters addressed to the friends of vital and practical religion ; to which is added, a postscript, establishing the principle of the work against the exceptions of Dr. Toulmin, Mr. Belsham, &c. / (Boston : Printed and published by Lincoln & Edmands, 1815) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The Calvinistic and Socinian systems examined and compared as to their moral tendency : in a series of letters addressed to the friends of vital and practical religion, to which is added a postscript, establishing the principle of the work against the exceptions of Dr. Toulmin, Mr. Belsham, &c. / (London : T. Gardiner, 1802) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The Christian library. : A reprint of popular religious works. / (New York : Thomas George, Jr., 1834-1836), also by Lord Brougham, Andrew Reed, Blaise Pascal, Edward Craig, F. A. Cox, Thomas Raffles, Thomas Taylor, and Richard Watson
• Fuller, Andrew, 1754-1815: The complete works... / (London : H.G. Bohn, 1859) 
• Fuller, Andrew, 1754-1815: The complete works of Rev. Andrew Fuller : with a memoir of his life, by Andrew Gunton Fuller : reprinted from the third London edition / (Philadelphia : American Baptist Publication Society, 1845) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The complete works of the Rev. Andrew Fuller, with a memoir of his life / (Boston : Gould, Kendall and Lincoln, 1836), also by Andrew Gunton Fuller
• Fuller, Andrew, 1754-1815: The complete works of the Rev. Andrew Fuller : with a memoir of his life / (Boston : Published by Lincoln, Edmands & Co., 1833), also by Andrew Gunton Fuller (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The complete works of the Rev. Andrew Fuller : with a memoir of his life by Andrew Gunton Fuller. (Philadelphia : American Baptist Publication Society, 1845), also by Joseph Belcher and Andrew Gunton Fuller 
• Fuller, Andrew, 1754-1815: A defence of a treatise, entitled the Gospel of Christ worthy of all acceptation, containing a reply to Mr. Button's remarks, and the observations of Philanthropos [pseud.] (Philadelphia, Printed for, and pub., by W. W. Woodward, 1810), also by William Button (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: Dialogues, letters and essays on various subjects. To which is annexed, an essay on truth: containing an inquiry into its nature and importance; with the causes of error, and reasons of its being permitted. (Hartford, Published by Oliver D. Cooke, J. Seymour, printer, New York., 1810) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: Expository discourses on Genesis: with practical reflections ... (New-York, L.Colby, 1845) (page images at HathiTrust)
• Fuller, Andrew, 1754-1815: The Gospel its own witness / (New York : Isaac Collins for Cornelius Davis, 1801) (page images at HathiTrust)

Source: onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Fuller%2C%20Andrew%2C%201754%2D1815

Photo Credit: en.wikipedia.org/wiki/Arthur_Penrhyn_Stanley

ABOUT B. B. WARFIELD

Pastor, Biblical scholar, and eminent theologian, Benjamin Breckinridge Warfield was born near Lexington, Kentucky in 1851. He studied at the College of New Jersey and afterwards enrolled as a student at Princeton Theological Seminary. He completed his seminary degree in 1876, and afterwards spent two additional years of study abroad under leading European theological tutors. After returning to America, Warfield served as pastor at First Presbyterian Church, Baltimore, Maryland (1877-78). In 1878 he accepted a call to serve as a Professor of New Testament at Western Theological Seminary in Allegheny, Pennsylvania, where he remained for the next nine years.

Following the sudden and premature death of A. A. Hodge in 1887, Warfield accepted the call to Princeton and began a distinguished teaching and publishing career that would conclude with his death in 1921. Warfield was a competent linguist and gifted exegete; his studies in textual transmission and the related field of biblical criticism provided a strong scriptural foundation for his work as Professor of Polemic and Didactic Theology at Princeton. Warfield’s individual mastery of theological encyclopedia represents the highpoint in the history of the gifted faculty who helped establish Princeton’s reputation for profound scholarship and eminent piety.

Warfield devoted his life to meticulous research, learned and pious publications, and caring for his invalid wife, Annie Pierce Kinkead, who he had married in 1876. She had suffered severe nervous trauma when they had been caught in a violent thunderstorm while walking in the Harz mountains in Germany not long after their marriage. Warfield’s domestic responsibilities limited his involvement in denominational activities and travels beyond Princeton. His time spent in study, however, paid rich dividends of lasting value for the Christian church through the steady stream of articles, reviews, lectures, collections of sermons, and monographs that flowed from his pen. Several of his books are published by the Trust: Counterfeit Miracles, Faith and Life, Biblical Doctrines, The Saviour of the World, and Studies in Theology.

Warfield sought to perform his work at Princeton as a continuation of the spirit and theological contours of Charles Hodge’s legacy. As editor of The Princeton Review for over twenty years, he helped re-establish the journal as a major presence in the world of theological academia. As a theologian, Warfield’s efforts were often drawn to an apologetic defence of the reliability of the Scriptures and the intellectual truth claims of biblical doctrine. Scientific naturalism, theological liberalism, and the effects of autonomous human reason were all brought under the searchlight of Scripture and exposed for the different species of unbelief that they each were. Warfield’s evidentialist approach to biblical apologetics places emphasis on the facts of divine revelation and the ability of the human mind to interpret the data in a way that should lead to responsive faith, but never at the expense of omitting the need for the work of the Holy Spirit in illumination and regeneration for the data to be properly interpreted and Christ embraced with genuine saving faith.

[Based upon James Garretson’s short memoir of Warfield in Princeton and the Work of the Christian Ministry, Volume 2.]

Source: banneroftruth.org/us/about/banner-authors/b-b-warfield/

QUOTES BY B. B. WARFIELD

HIS  PROVIDENTIAL GOVERNMENT OF THE WORLD 

"Why may we not believe that the God who brings his purposes to fruition in his providential government of the world, without violence to second causes or to the intelligent free agency of his creatures, so superintends the mental processes of his chosen instruments for making known his will, as to secure that they shall speak his words in speaking their own?"

- Benjamin. B. Warfield (1851-1921) Princeton Theological Seminary Professor

TO WHOM GOD WOULD MAKE KNOWN HIS SALVATION

"The one is addressed generally to all intelligent creatures, and is therefore accessible to all men; the other is addressed to a special class of sinners, to whom God would make known His salvation. The one has in view to meet and supply the natural need of creatures for knowledge of their God; the other to rescue broken and deformed sinners from their sin and its consequences."

- B. B. Warfield (1851–1921) Professor of Theology Princeton Seminary 

B. B. WARFIELD BOOKS AND SERMONS

B. B. Warfield PDF Book Archive

1. The Christian’s Attitude Toward Death (2 Corinthians 5:1–10) | January 17, 1892
2. Incarnate Truth (John 1:14) |
3. The End of the Incarnation (John 6:38–39) | October 9, 1892
4. The Example of the Incarnation (Philippians 2:5–8) | January 8, 1893
5. The Revelation of Man (Hebrews 2:6–9) |
6. The Saving Christ (1 Timothy 1:15) |
7. The Argument from Experience (Romans 5:1–2) |
8. The Paradox of Omnipotence (Mark 10:27) |
9. The Love of the Holy Ghost (James 4:5) |
10. The Leading of the Spirit (Romans 8:14) |
11. Paul’s Earliest Gospel (1 Thessalonians 1:2, 4; 5:9, 24) |
12. False Religions and the True (Acts 17:23) |
13. The Prodigal Son (Luke 15:11–32) |
14. Jesus Only (Acts 4:12) |
15. The Lamb of God (John 1:29) |
16. God’s Immeasurable Love (John 3:16) |
17. The Gospel of Paul (2 Corinthians 5:14–15, 18–19, 21) |
18. The Glorified Christ (Hebrews 2:9) |
19. The Risen Jesus (2 Timothy 2:8) |
20. The Cause of God (1 Kings 19:9) |
21. Old Testament Religion (Psalm 51:12) |
22. The Wrath of Man (Psalm 76:10) |
23. For Christ’s Sake (Matthew 5:11) |
24. This- and Other-Worldliness (Matthew 6:33) |
25. Light and Shining (Mark 4:21–25)
26. Childlikeness (Mark 10:15)
27. The Glory of the Word (John 1:1)
28. Looking to Men (John 5:44)
29. A Half-Learned Christ (John 6:68, 69)
30. The Conviction of the Spirit (John 16:8–11)
31. Christ’s Prayer for His People (John 17:15)
32. The Outpouring of the Spirit (Acts 2:16–17)
33. Prayer as a Means of Grace (Acts 9:11)
34. Surrender and Consecration (Acts 22:10)
35. The Summation of the Gospel (Acts 26:18)
36. The Spirit’s Testimony to Our Sonship (Romans 8:16)
37. The Spirit’s Help in Our Praying (Romans 8:26–27)
38. All Things Working Together for Good (Romans 8:28)
39. Man’s Husbandry and God’s Bounty (1 Corinthians 3:5–9)
40. Communion in Christ’s Body and Blood (1 Corinthians 10:16–17)
41. The Spirit of Faith (2 Corinthians 4:13)
42. New Testament Puritanism (2 Corinthians 6:11–7:1)
43. Paul’s Great Thanksgiving (Ephesians 1:3–14, esp. 3)
44. Spiritual Strengthening (Ephesians 3:14–19, esp. 16)
45. The Fullness of God  (Ephesians 3:14–19, esp. 19)
46. The Sealing of the Holy Spirit (Ephesians 4:30)
47. Working Out Salvation (Philippians 2:12–13)
48. The Alien Righteousness (Philippians 3:9)
49. Peace with God (Philippians 4:7)
50. The Heritage of the Saints in Light (Colossians 1:12)
51. The Hidden Life (Col. 3:1–4, esp. 3)
52. Entire Sanctification (1 Thessalonians 5:23–24)
53. The Mystery of Godliness (1 Timothy 3:16)
54. The inviolate Deposit (1 Timothy 6:20–21)
55. The Way of Life (Titus 3:4–7)
56. The Eternal Gospel (2 Timothy 1:9, 10)
57. Communion with Christ (2 Timothy 2:11–13)
58. Prayer as a Practice (James 5:16b)
59. God’s Holiness and Ours (1 Peter 1:15)
60. Childship to God (1 John 2:28–3:3, esp. 3:1)

Source: bbwarfield.com/works/sermons-and-addresses/

Photo Credit: en.wikipedia.org/wiki/B._B._Warfield

ABOUT WILLIAM TEMPLE

Temple's admirers have called him "a philosopher, theologian, social teacher, educational reformer, and the leader of the ecumenical movement of his generation," "the most significant Anglican churchman of the twentieth century," "the most renowned Primate in the Church of England since the English Reformation," "Anglican's most creative and comprehensive contribution to the theological enterprise of the West." One of his biographers lists him (along with Richard Hooker, Joseph Butler, and Frederick Denison Maurice) as one of the Four Great Doctors of the (post-Reformation) Anglican Communion.

Photo Credit: en.wikipedia.org/wiki/William_Temple_(bishop)

ABOUT 

QUOTES BY 

BOOKS BY 

Photo Credit: ukwells.org/revivalists/christmas-evans

ABOUT EDWARD B. PUSEY

Having studied at Christ Church College, Oxford, Pusey was elected a fellow of Oriel College (1823) and thus became associated with John Keble , John Henry Newman, and their group. He studied theology and Semitic languages at Göttingen and Berlin and then wrote (1828-30) a critical history of German theology; however, the work was misunderstood as a defense of German rationalism, and Pusey later withdrew it.

In 1828 he was ordained an Anglican priest, was made Regius professor of Hebrew at Oxford, and was appointed canon of Christ Church, a position he retained for the rest of his life. In late 1833 he formally aligned himself with the Oxford movement; the tracts on fasting (1834) and baptism (1836) in the series Tracts for the Times were Pusey's. As his tract on fasting was the first one not published anonymously the movement was sometimes known, usually derogatorily, as Puseyism. From 1836, Pusey was editor of the influential Library of Fathers and contributed several studies of patristic works.

When Newman withdrew from the Oxford movement in 1841, Pusey became its leader. His influence in the High Church party was widened when he was suspended from preaching for two years because of the ideas expressed in his sermon, "The Holy Eucharist, a Comfort to the Penitent" (1843). He advocated the doctrine of the Real Presence, which holds that the body and blood of Christ are actually (and not symbolically or figuratively) present in the sacrament. In 1845 he assisted in the establishment of the first Anglican sisterhood and throughout his life continued his efforts toward establishing Anglican orders. His sermon "The Entire Absolution of the Penitent" (1846) claimed for the Church of England the right of priestly absolution, thus establishing the Anglican practice of private confession. His sermon "The Rule of Faith" (1851) was credited with checking the secessions to Roman Catholicism that had been accelerated by his suspension and by the controversy over the Gorham case, which involved the right of the privy council to adjudicate on matters of church doctrine.

In the 1850s and 60s he published several works on the Real Presence and on the faults of rationalist methods of contemporary biblical scholarship. He strongly defended High Church doctrines that supported ritualism, although he was never a ritualist himself. His Eirenicon (3 parts, 1865-70), an endeavor to find some ground for reuniting Roman Catholicism and the Church of England, was answered by Cardinal Newman and generated considerable controversy. His name is perpetuated in Pusey House at Oxford, where his library is maintained.

- Source: ccel.org/ccel/pusey

QUOTES BY EDWARD B. PUSEY

GOD MAKES EVERY COMMON THING SERVE

"God makes every common thing serve, if thou wilt, to enlarge that capacity of bliss in His love.  Not a prayer, not an act of faithfulness in your calling, not a self-denying or kind word or deed, done out of love for Himself; not a weariness or painfulness endured patiently; not a duty performed; not a temptation resisted; but it enlarges the whole soul for the endless capacity of the love of God."

- Edward Bouverie Pusey (1800-1882) English Anglican Cleric

PRACTICE IN LIFE WHATEVER YOU PRAY

"Practice in life whatever you pray for and God will give it to you more abundantly."

- Edward Bouverie Pusey (1800-1882) English Anglican Cleric

EDWARD B. PUSEY BOOKS AND SERMONS

• Pusey, E. B. (Edward Bouverie), 1800-1882, trans.: Confessions, by Saint Augustine of Hippo
  • HTML at sacred-texts.com
  • HTML at Bartleby
  • Gutenberg text
• Pusey, E. B. (Edward Bouverie), 1800-1882, ed.: A Course of Sermons on Solemn Subjects, Chiefly Bearing on Repentance and Amendment of Life (Oxford, J.H. Parker, 1845) (HTML at anglicanhistory.org)
• Pusey, E. B. (Edward Bouverie), 1800-1882: Daniel the Prophet: Nine Lectures Delivered in the Divinity School of the University of Oxford (second edition; London: J. Parker and Co.; et al, 1868) (multiple formats at archive.org)
• Pusey, E. B. (Edward Bouverie), 1800-1882: Daniel the Prophet: Nine Lectures Delivered in the Divinity School of the University of Oxford (New York: Funk and Wagnalls, 1885) (page images at HathiTrust)
• Pusey, E. B. (Edward Bouverie), 1800-1882: The Holy Eucharist a Comfort to the Penitent (HTML at anglicanhistory.org)
• Pusey, E. B. (Edward Bouverie), 1800-1882: A Letter to the Right Rev. Father in God, Richard, Lord Bishop of Oxford, on the Tendency to Romanism Imputed to Doctrines Held of Old, as Now, in the English Church; With a Preface on the Doctrine of Justification (second edition; Oxford: J. H. Parker, 1839) (multiple formats at archive.org)
• Pusey, E. B. (Edward Bouverie), 1800-1882, contrib.: Tracts for the Times (with 90 tracts in 6 volumes, some not the first edition; 1834-1841), also contrib. by John Henry Newman, John Keble, John William Bowden, Richard Hurrell Froude, Alfred Menzie, William Palmer, Benjamin Harrison, Thomas Keble, A. P. Perceval, Charles Page Eden, R. F. Wilson, Antony Buller, Henry Edward Manning, Charles Marriott, and Isaac Williams
  • Volume I (Nos. 1-46): Multiple formats at archive.org
  • Volume II (Nos. 47-70): Multiple formats at archive.org
  • Volume III (Nos. 71-77, with 77 at the start): Multiple formats at archive.org
  • Volume IV (Nos. 78-82, with 82 at the start): Multiple formats at archive.org
  • Volume V (Nos. 83-88): Multiple formats at archive.org
  • Volume V (Nos. 89-90): Multiple formats at archive.org
• Pusey, E. B. (Edward Bouverie), 1800-1882: What is of Faith, as to Everlasting Punishment? In Reply to Dr. Farrar's Challenge in his "Eternal Hope" (1880) (multiple formats at archive.org)

- Source: onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Pusey%2C%20E%2E%20B%2E%20%28Edward%20Bouverie%29%2C%201800%2D1882

Photo Credit: forallsaints.wordpress.com/2022/09/17/edward-bouverie-pusey-priest-and-teacher-of-the-faith-1882/

ABOUT EVAN ROBERTS

Born 8 June 1878 at Island House, Bwlchmynydd, Loughor, Glamorganshire, son of Henry and Hannah Roberts. He worked as a coalminer at Loughor and Mountain Ash when he was young, and became apprenticed to a blacksmith in 1902. He was an exceptionally gifted young man, attaining a high standard of culture through self-discipline. He had spiritual experiences at times, and he confessed to having prayed for thirteen years for a religious revival in Wales. At the close of 1903 he began to preach in Moriah, Loughor, and he was accepted as a candidate for the ministry by the Presbyterian Church of Wales. At the end of September 1904 he entered the school kept by John Phillips, Newcastle Emlyn, to prepare himself for the ministry. Religious life was being awoken in south Cardiganshire at the time, following a series of conferences, similar to the Keswick conferences, which had been arranged by Joseph Jenkins (1859 - 1929) and others to deepen the spiritual life of the churches. Evan Roberts had an experience that shook him to the core at one of these conferences (at Blaenannerch), and he was induced to return to Loughor to hold a mission before the end of October. Agitated meetings were held in the Loughor district, and in a short time - between November 1904 and January 1906 - a powerful religious awakening spread throughout Wales. He was the most prominent figure of the 1904-05 Revival (as it is called). Some leading personalities vigorously criticised him, and no doubt he did make some mistakes in the emotional heat of events and infectious enthusiasm of the meetings. He himself was absolutely sincere, and the stresses and strains of these months proved too much for him.

It is difficult to estimate the effect and influence of the Revival. Church membership increased enormously everywhere, and a new generation of leaders and ministers was raised in the churches. The awakening spread to other parts of Britain, and to the missionary fields as well. There were splits in some circles, one result being the formation of new religious bodies, such as the Apostolic Church, the 'foursquare' Elim movement, and Pentecostal causes. The effects lasted a long time in some circles, although World War I counteracted them and extinguished them to some degree. Some of the effects can be traced down to the charismatic movements of more recent times. Some believe that the Revival also affected the growth of the young Labour movement between 1904 and 1914.

In 1906, fatigued and physically weak, Evan Roberts was cared for by Mrs Jessie Penn-Lewis, at her home in Leicester, and he also lived in London for a brief period. He retired from public view, though he took part occasionally at meetings in Wales during the period 1925-30. He received the succour of friends in Porthcawl, and in Rhiwbina, Cardiff, and he died there 29 January 1951. He was buried in the family grave in Moriah, Loughor. A monument to him in front of Moriah chapel was unveiled in 1953.

During his early period Evan Roberts composed many poems and hymns, a selection of which is to be found in his biography. A collection of his hymns was published in Aberdare in 1905, and when he lived in Leicester he published a booklet, Gwasanaeth a milwriaeth ysbrydol (1912).

Source: biography.wales/article/s2-ROBE-JOH-1878

QUOTES BY EVAN ROBERTS

SHAKE THIS CITY FOR THE SALVATION OF MEN

“I have tried to talk out of the tremendous sense that God is abroad, and I talk out of the desire that I cannot express—that somewhere, some when, somehow, He may put out his hand, and shake this city for the salvation of men.” 

- Evan Roberts (1878-1951) Welsh Evangelist, Revivalist

NEED TO BE TOLD THEY ARE SINNERS

“Why should I teach when the Spirit is teaching? What need have these people to be told that they are sinners? What they need is salvation. Do they not know it? It is not knowledge that they lack, but decision—action. And why should I control the meetings? The meetings control themselves, or rather the Spirit that is in them controls them.” 

- Evan Roberts (1878-1951) Welsh Evangelist, Revivalist

WHAT IS THE CHARACTER OF THIS REVIVAL?

“What is the character of this revival? It is a Church revival. I do not mean by that merely a revival among church members. It is that, but it is held in church buildings. Now, you may look astonished, but I have been saying for a long time that the revival which is to be permanent in the life of a nation must be associated with the life of the churches.” 

- Evan Roberts (1878-1951) Welsh Evangelist, Revivalist

BEND THE CHURCH, AND SAVE THE WORLD

“Soul has been concerned with the spiritual condition of the believers present, in their relation to God. Get the Church right with God, and then He will work through the Church on the unsaved. “Bend the Church, and save the world,” is the watchword of this revival.”

- Evan Roberts (1878-1951) Welsh Evangelist, Revivalist 

EVAN ROBERTS BOOKS AND SERMONS

• Roberts, Evan, 1878-1951: War on the Saints, also by Jessie Penn-Lewis (HTML with commentary at acts1711.com)

• Brynmor Pierce Jones, An instrument of revival: the complete life of Evan Roberts (1878-1951) (New Jersey 1995)
• Brynmor Pierce Jones, Voices from the Welsh revival: an anthology of testimonies, reports, and eyewitness statements from Wales's year of blessing, 1904-05 (Bridgend 1995)
• Noel Gibbard, Fire on the altar: a history and evaluation of the 1904-05 Revival in Wales (Bridgend 2005)
• The Life Story of Evan Roberts by W. Percy Hicks
• The Great Revival in Wales by S. B. Shaw
• Revival in the Khassia Hills by Mrs. J Roberts
• Rent Heavens by R. B. Jones
• The Awakening in Wales by Jessie Penn-Lewis
• The Story of the Welsh Revival by Arthur Goodrich
• With Christ Amongst the Miners by H. Elvet Lewis
• Living Echoes of the Welsh Revival by Robert Ellis
• I Saw the Welsh Revival by David Matthews
• The Revival in the West by W. T. Stead
• Evan Roberts, Revivalist by Gwilym Hughes

Photo Credit: wgauthors.blogspot.com/2019/06/evan-robert-in-land-ofrevivals-by-rev.html